1. The foundation of the imputation asserted is union. Hereof there are many grounds and causes, as hath been declared; but that which we have immediate respect unto, as the foundation of this imputation, is that whereby the Lord Christ and believers do actually coalesce into one mystical person. This is by the Holy Spirit inhabit- ing in him as the head of the church in all fulness, and in all believers according to their measure, whereby they become members of his mystical body. That there is such a union between Christ and be- lievers is the faith of the catholic church, and hath been so in all ages. Those who seem in our days to deny it, or question it, either know not what they say, or their minds are influenced by their doc- trine who deny the divine persons of the Son and of the Spirit. Upon supposition of this union, reason will grant the imputation pleaded for to be reasonable; at least, that there is such a peculiar ground for it as is not to be exemplified in any things natural or political among men.
2. The nature of imputation hath been fully spoken unto before, and thereunto I refer the reader for the understanding of what is intended thereby.
3. That which is imputed is the rigJiteousness of Christ; and, briefly, I understand hereby his whole obedience unto God, in all that he did and suffered for the church. This, I say, is imputed unto behevers, so as to become their only righteousness before God unto the justification of life.
TTbeyond these things any expressions have been made use of, in the explanation of this truth, which have given occasion unto any differences or contests, although they may be true and defensible against objections, yet shall not I concern myself in them. The substance of the truth as laid down, is that whose defence I have undertaken ; and where that is granted or consented unto, I will not contend with any about their way and methods of its declaration, nor defend the terms and expressions that have by any been made use of therein. For instance, some have said that'^' what Christ did and suffered is so imputed unto us, as that we are judged and esteemed in the sight of God to have done or suffered ourselves in him.'V This I shall not concern myself in ; for although it may have a s(mnd sense given unto it, and is used by some of the ancients, yet
YOL. V. 11
210 ON JUSTIFICATION.
- because offence is taken at it, and the substance of tbe truth Ave plead v.--\\'-^'^\for is better otherwise expressed, it ought not to be contended about. >--'^ /For we do not say that God judgeth or esteemeth that we did and suffered in our own persons what Christ did and suffered; but only that he did it and suffered it in our stead. Hereon God makes a grant and ' donation of it untp believers upon their believing, unto their justification l)efore him..^'And the like may be said of many other expressions of the like natiure.
11. These things being premised, I proceed unto the consideration of the general objections that are urged against the imputation we plead for: and I shall insist only on some of the principal of them, and whereinto all others may be resolved; for it were endless to go over all that any man's invention can suggest unto him of this kind. And some general considerations we must take along with us herein ; as, —
1. The doctrine of justification is a part, yea, an eminent part, of the mystery of the gospel. It is no marvel, therefore, if it be not so exposed unto the common notions of reason as some would have it to be. There is more required unto the true spiritual understanding of such mysteries ; yea, unless we intend to renounce the gospel, it must be asserted that reason as it is corrupted, and the mind of man as destitute of divine, supernatural revelation, do dislike every such truth, and rise up in enmity against it. So the Scripture directly affirms, Rom. \T.ii. 7; 1 Cor. ii. 14.
2. Hence are the minds and inventions of men wonderfully fertile in coining objections against evangelical truths, and raising cavils against them. Seldom to this purpose do they want an endless num- ber of sophistical objections, which, because they know no better, they themselves judge insoluble; for carnal reason being once set at liberty, under the false notion of truth, to act itself fi^eely and boldly against spiritual mysteries, is subtile in its arguings, and pregnant in its invention of them. How endless, for instance, are the sophisms of the Socinians against the doctrine of the Trinity ! and how do they triumph in them as unanswerable I Under the shelter of them they despise the force of the most evident testimonies of the Scripture, and those multiplied on all occasions. In like manner they deal with the doctrine of the satisfaction of Christ, as the Pelagians of old did with that of his grace. Wherefore, he that will be startled at the appearance of subtile or plausible objections against any gospel mys- teries that are plainly revealed, and sufficiently attested in the Scrip- ture, is not likely to come unto much stability in his profession of them.